The Buddha describes four benefits of deeply internalizing the Dhamma. Even if one dies muddle-minded, they are reborn among the deities, where hearing the Dhamma again and recollecting their past spiritual practice enables them to swiftly reach distinction.

The Dhamma can be like a snake that bites if grasped wrongly. This discourse tackles the danger of misinterpretation, sparked by a bhikkhu who claimed sensual pleasures weren't obstructions. The Buddha warns that a “wrong grasp” of the teachings leads to harm, while the right grasp leads to liberation. The ultimate goal is to use the teachings like a raft to cross over, letting go of all views—especially the view of a permanent self—to end suffering.

It is natural for a practitioner practicing in accordance with the Dhamma to speak and think only in terms of the Dhamma, not in terms of what is not the Dhamma.

The Buddha teaches that one could be far from him despite being physically close, and one could be near to him despite being physically far. When one sees the Dhamma, one sees the Buddha.

A deity asks the Buddha what is a person‘s best treasure, what brings happiness when well practiced, what is sweeter than all tastes, and what kind of life is said to be the best.

The Buddha explains that even a Wheel-Turning Monarch, if not endowed with four qualities, is not freed from hell, the animal realm, the ghost realm, and the lower realms. On the other hand, a noble disciple, endowed with four qualities, is freed from these states.

A disciple of the Noble Ones who is endowed with four qualities becomes a stream-enterer, not liable to states of suffering, and destined for Nibbāna.

A dying lay disciple, Dīghāvu, invites the Buddha to his sickbed. Already established in the four factors of stream entry and in deep insight into impermanence, unsatisfactoriness, and dispassion, he receives a final exhortation to keep his mind on the Dhamma. After his passing, the Buddha declares Dīghāvu a non-returner who will attain final Nibbāna.

The venerable Ānanda asks the venerable Sāriputta about the qualities that make a person a stream-enterer, no longer subject to downfall, fixed in destiny, and headed for full awakening.

The Buddha describes the four streams of merit, outflows of good, and supports for ease. The fourth quality is virtue.

The Buddha describes the four streams of merit, outflows of good, and supports for ease. The fourth quality is generosity.

The Buddha describes the four streams of merit, outflows of good, and supports for ease. The fourth quality is wisdom.

A disciple of the Noble Ones endowed with four qualities is called ‘wealthy, of great wealth, of great possessions.’

A disciple of the Noble Ones endowed with four qualities is called ‘wealthy, of great wealth, of great possessions, of great fame.’

The Dhamma is directly visible in a provisional sense when one enters a jhāna or subsequent meditation attainments. It is directly visible in the definitive sense when one attains the cessation of perception and what is felt, and having seen with wisdom, completely exhausts mental defilements.

The story of Suppavāsā, a noblewoman of the Koliyan clan, who endures a difficult pregnancy and ultimately gives birth to a healthy son with the blessings of the Buddha. Overjoyed, she declares she would endure it again. The Buddha then utters a verse on how suffering, disguised as pleasure, overpowers the negligent.

When the Buddha learns that the bhikkhus had been discussing the sensory pleasures and honors that may come from gathering alms, he reminds them that for those who have gone forth in faith, only two modes of gathering are proper—either engaging in a Dhamma discussion or maintaining noble silence.

When the Buddha learns that the bhikkhus had been discussing about various crafts, he reminds them that for those who have gone forth in faith, only two modes of gathering are proper—either engaging in a Dhamma discussion or maintaining noble silence.

Affirming refuge in the Buddha, Dhamma, and Saṅgha, repeated three times, to nurture attentiveness, inquisitiveness, and receptivity when learning, reflecting, or practicing in line with the words of the Buddha.